2. Native China is a book written by Fei Xiaotong to study rural areas in China. The book consists of 14 articles, covering the humanistic environment, traditional social structure, power distribution, moral system, legal ceremony, blood relationship and geographical environment of rural society. In Native China, the author summarizes and analyzes the main features of grass-roots society in China with simple and popular language, which fully shows the face of grass-roots society in China. The book mainly discusses the pattern of difference order, the difference between men and women, family, blood relationship and geography. The language of this book is fluent and easy to understand.
3. Native China is one of the important representative works of theoretical research on China traditional culture and China rural social structure.
4. The book "Native China" includes native nature, writing going to the countryside, rewriting writing going to the countryside, different patterns, maintaining private morality, family, differences between men and women, rule by courtesy, no litigation, inaction politics, the elderly ruling, separation of name and reality, and from desire to need.
5. "True colors". This chapter is probably the general introduction of this book. "From the grassroots level, China society is local." In this chapter, Fei Xiaotong defines the grassroots level of China society as the countryside, which has three characteristics: first, "rural people can't live without soil." Rural people take farming as the most common way of making a living, so they know the value of soil best. Second, the liquidity is poor. People who make a living from agriculture "stick to the land" does not mean that the rural population is fixed, but that the relationship between people and space is not flowing. They moved to another place and maintained isolation and separation. Third, the acquaintance society. This slow population movement in rural society makes rural life full of "local" characteristics, living in the countryside and staying in the countryside. Therefore, rural society is a society between acquaintances, which is the freedom of "doing whatever you want". This chapter describes the foundation of China society, which is also the foundation of the whole book. The mode of post-text differences and the root of Geming shafter lie in this "locality".
6. Writing in rural areas and rewriting in rural areas. These two chapters illustrate a problem-rural society can never be said to be "stupid" without words. Words are the product of people being blocked in the process of expressing their feelings, but in rural society, "face-to-face communication means direct contact. Why choose words instead of more perfect language?" In fact, there are more "special languages" that can be used as symbolic materials, such as expressions and actions, which are more effective than language. "So in rural society, not only words are redundant, but even words are not the only symbol system to convey family ties." "Rural writing" talks about the spatial gap of expressing feelings and feelings, while "rural writing" talks about the time gap, including the personal gap between the past and the present and the social gap between generations. Because rural society is a very stable society, the range of memory one needs is already very narrow; The repetition of the same lifestyle makes language enough to convey the experience between generations without words.
7. "Differential sequence mode". From "difference pattern" to "difference between men and women", it is about the sociological significance of the ethical relationship between family, country and the world. "Differential order pattern" is an extremely important sociological and anthropological viewpoint put forward by Fei Xiaotong, which refers to the differential order relationship determined by blood relationship and geographical relationship. China people's unique "private" personality has created China's unique "differential order pattern". Different from the group pattern of western society like a bundle of firewood, Fei Xiaotong compares the pattern of China in his book to "a stone thrown on the water, and circles are pushed out". Everyone is the center of the circle pushed out by his social influence, and the things pushed out by the ripples of the circle are interlinked. Everyone uses different circles at a specific time and place. Every network is self-centered, and the center of each network is different. This is a homotopy pattern with difference order.
8. "Family" and "Men and women are different". These two articles are about China's traditional emotional orientation. In the west, the family is a group community, and there are few things that this community can run, mainly giving birth to children. In the rural society of China, there is no strict group boundary, which can be developed along the paternal line. When it is extended to clans and tribes, its function is obviously not only fertility, but also political, economic, religious and other complex functions. In the rural society of China, the family is a continuous business community, and its main axis is between father and son and between mother-in-law and daughter-in-law. Therefore, for the feelings between the two sexes, China people are much more reserved, and the affair is excluded in a polite way, which is further explained in "There are differences between men and women". Rural society is a different society for men and women. Faustian love spirit cannot exist in rural society. Because rural society does not need new social relations, it is even more afraid that old social relations will be destroyed. Rural society is an Adoro-style cultural view, and the relationship between men and women must be arranged so that there will be no exciting feelings between them. This is the principle that men and women are different, that is, simply think that men and women do not need to ask for the same, do not need to understand, and are isolated in life.
9. No Litigation in the Order of Rites discusses how people in rural society make moral judgments and constraints based on the feelings of patriarchal clan. The governance mode of rural society is "rule by man" rather than "rule by law". "The difference between the so-called rule of man and the rule of law lies not in the words' people' and' law', but in the power used to maintain order and the nature of the norms based on it." In rural society. The adjustment of people's social relations is not stipulated by law, but regulated by the social norm of "ceremony". It is the traditional norm that maintains the "ceremony", adapts to the "differential order pattern" of rural society, and influences others through overlapping and cobweb-like social relations networks, thus creating a suitable integrated metallurgical order in the whole society. "In rural society, the ideal means to maintain the order of propriety and righteousness is enlightenment, not jailbreaking." This is also the reason why litigants have no position in rural society. Under the traditional differential order pattern in China, there is no uniform rule that can be applied to all people, but the current law adopts individual egalitarianism. The current judicial system has destroyed the original order of rule by courtesy, but it cannot effectively establish the order of rule by law.
10, inaction politics, elder rule and separation of name from reality are all about four kinds of power. On the power structure of local China, the book is divided into three chapters: inaction politics, elder rule, and separation of name and reality. Fei Xiaotong believes that there are four forms of social power: one is the violent power that occurs in social conflicts; The second is the right of consent in social cooperation; Third, the strength of elders in social inheritance; The fourth is the power of the times in social changes.